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The Significance of Dialogue and the Dialogue of Noah (A۔S) in the Holy Quran =قرآن میں حکمتِ حوار اورحوارِ نوح علیہ السلام
Dr Musarrat Jamal : Associate Professor, Institute of Islamic and Arabic Studies, University of Peshawar
Sahira Gul : Research Scholar, Institute of Islamic and Arabic Studies, University of Peshawar
The Holy Quran is the book of AlmightyAllah. It is revealed for the guidance of the people to make the people understand through different methods of description used in the Holy Quran. One of these methodsis dialogue. Dialogue means the conversation between two persons about a topic for different purposes. There is a dialogue between Abraham and his father Aazar (رزآ) about the oneness of Allah. Another example found in the Holy Quran is the dialogue between Abraham and Numrood (دوﺮـﻤﻧ) about the existence and the unity of Allah. Using this dialogue, Prophet Abraham proved Numrood to be a liar. Third example which is found in the Holy Quran is between the Prophet Moses (ﻰـﺳﻮﻣ) and Pharaoh (نﻮـﻋﺮﻓ). In this dialogue, there occurs a long discussion between them. But after studying the whole dialogue, we can conclude that it is also about the unity of Allah. Besides, there are other dialogues too which will be discussed in the following pages.
Concept of a Global Civilization in the Teachings of the Holy Prophet (SAW) = تعلیمات نبوی ﷺ اورعالمگیر تہذیب کا تصور
Sadia Jabeen : Research Scholar, Institute of Islamic and Arabic Studies, University of Peshawar
General Characteristics of Islamic Civilization destined it to become a world religion and to create a civilization which stretched from one end of the globe to the other. Islam is a religion for all people from whatever race or background they might be or to whichever ethnic group they belong. That is why Islamic civilization is based on a unity which stands completely against any racial or ethnic discrimination. The global civilization thus created by Islam permitted people of diverse ethnic backgrounds to work together in cultivating various arts and sciences”. This article aims to discuss the Quranic and Prophet Muhammad’s (SAW)teachings which resulted in the flourishment of its global civilization.
Concept of Woman Testimony in Islam = اسلام میں عورت کی گواہی کا تصور
Dr Zainab Ameen : Assistant Professor Islamiyat ,Benazeer Bhutto Women University, Peshawar
Rishad Ahmad : Assistant Professor Islamiyat,Sheikh Zayed Islamic Center, University of Peshawar
Islam has clearly determined the mutual rights of the people, so that an atmosphere of justice could be created in the society. In the case of controversies about right, evidence play a vital role and that is why a detailed Law of evidence exists in Islam. Status of woman’s witness in Islam is also an important subject in this regard. The common view point is that there is a difference in the evidence of man and woman, though the woman can also become a witness like man but due to Gender weaknesses, Islam has not only accepted it, but has also regarded it in all parts of life.
Imam Darqutni and His Approach towards Defects Occurred in the Prophetic Traditions = الامام الدار قطنی ومنهجه فی العلل الواردة فی الاحادیث النبویة
Sajid Mahmood : Lecturer, Department of Islamic and Religious Studies, Hazara University, Mansehra
Shams-ud-Din : Ph.D Research Scholar, Department of Hadith, International Islamic University, Islamabad
Qur’an and Prophetic traditions (Hadith) are the fundamental sources of Islam. Muslims believe that Qur’an is the word of God (Allah). Hadith (Prophet’s sayings, actions and silent approval and disapproval for something) likewise is based on divine revelation. Qur’an affirms also this view: (God says) Your Companion (Muhammad) has neither gone astray nor has erred. Nor does he speak of (his own) desire. It is only a Revelation revealed. (Al-Qur’an 53:2-4) Allah Almighty Himself took the responsibility to guard His word (the Qur’an): (He says:) Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur’an) and surely, We will guard it (from corruption). (Al-Qur’an 15:9) On the contrary, the responsibility to guard the Prophetic traditions (Hadith) was put on the shoulders of Muslim Ummah. The scholars of Islam (ulamas) tried their utmost to collect and save the Prophetic traditions and guard it from any alteration. To achieve this purpose, they introduced different hadith sciences to distinguish between the true and the fabricated hadith. If a hadith (tradition) did not meet the criterion set by the Ulamas for an acceptable hadith (tradition) was calledMardood. A tradition may be considered mardood for different reasons or defects, like defect in the narrator (Raavi) or in narration, etc. As a result, different types of Mardood hadith emerged. One of these types is known as Muallal. Different scholars have discussed hadith muallal in detail in their works. While this paper is aimed at Imam alDara-Qutni’s approach towards hadith muallal.
Moral excellence of the Prophet Muhammad (PBUH) and Orientalist Karen Armstrong
Dr Haleema Sadia : Lecturer, Department of Education, Frontier Women University, Peshawar
Dr Mursal Farman : Assistant Professor, Dept of Islamic and Religious Studies, Hazara University, Mansehra
Praise be to Allah who revealed to us the curriculum, and brought us out from darkness to light, and showered on us the example of the Prophet’s guidance to follow. The Quran says, “Ye have indeed in the Messenger of Allah a beautiful pattern (of conduct) for any one whose hope is in Allah and the Final Day”. 1 A Muslim belief is there is no God except the one true God and Muhammad is the messenger and slave of God. This belief keeps the vision broad and gives social, moral and scientific standards. When belief is removed from the heart, mind and the soul, the balance of nature get disturbed and the aim of life get lost. In the pre- Islamic era the Arabs were ignorant of divine guidance, the society was suffered from oppressive paganism, and general decadence. Almighty God sent Prophet Muhammad at a time when the people of the book had deviated from the straight path, and the pagans and idol worshipers were living in ignorance. The article, "Moral excellence of Prophet Muhammad (PBUH) and Orientalist Karen Armstrong" focuses on some aspects of the moral decline of the pre Islamic Arabs, the prophet Muhammad’s moral excellence and how the western writer Karen Armstrong2 found him in different moral values.
The Concept and Limitation of Necessity in Islamic Shari'ah and Positive Law = شریعت اسلامی اوروضعی قانون میں ضرورت کا مفہوم اوراس کا دائرہ کار
Dr Zainab Ameen :
Assistant Professor, Dept of Islamiyat, Shaheed Benazeer Bhutto Women University, Peshawar
Rishad Ahmad :
Assistant Professor, Sheikh Zayed Islamic Center, University of Peshawar
This article aims to study the Islamic law of necessity (Shari’ah) with comparison to positive law. It discusses the law both theoretically and analytically. It argues that Islamic Shari’ah is flexible and not rigid and that is why it acknowledges the law of necessity to cope up with the problems arise and reduce the harm from the lives of its followers.
Strategy for Building a Sustainable Reconciliation Process In the Light of the Teachings of the Holy Prophet = مفاہتمی عمل کے لئے پائیدار حکمت عملی کی تشکیل (تعلیماتِ نبوی کی روشنی میں)
Iram Sultana :
Ph.D Research Scholar, Dept of Islamic Studies, NUML University, Islamabad
Peace is the basic need for all constructive activities of humanity. The teachings of Islam too guarantee a peaceful world. Islam requires all the Muslims to practice noble deeds and strive toward justice in all their dealings with all human beings. Peace being one of the names of God (Sal’am) must be seen in all His creatures. This paper deals with the importance of peace in Islam and what strategy the Prophet's teachings offer to build a sustainable reconciliation process.
Grammatical Differences and Its Impact on Juristic Issues = الاختلافات النحویۃ وأثرھا علی المسائل الفقهیة
Dr Abd-ul-Qayyum Al-Madni :
Lecturer Islamiyat, Dept of Islamic and Arabic, Institute of Abi- Hanifa, Peshawar
This research paper deals with the differences of the Arabic grammarians and linguists and its impact on Islamic jurists and jurisprudence. Arabic is the language of the Qur'an and Islam, and both can be correctly understood by knowing Arabic and its grammar. The linguists and jurists differed with each other in juristic issues and cases. This difference of opinion was based on the differences among the linguists and grammarians in grammatical rules and principles.
The Science of Prosody and Its Founder = علم العروض وامامہ العبقری خلیل بن احمد الفراھیدی
Dr. Musarrat Jamal :
Associate Professor, Institute of Islamic and Arabic Studies, University of Peshawar
Asmat Ara :
Lecturer, Collage , Charsada
Zahir Shah :
Lecturer, Department of Islamic and Arabic Studies, University of Peshawar
Arabic prosody has to do with Arabic poetry. It is the discipline that puts the rules that clearly identify what is good and what is bad in poetry. It has to do with metrics. It is an industry that marks what is right and wrong in Arabic poetry meters. The subject matter of prosody is the Arab poetry. It defines the scales in which the poetry is written. It also helps distinguish between poetry and prose. It helps poets distinguish between different metrical lines The founder of this discipline is philologist Al-Khalil Ibn Ahmad (best known as Al-Farahidi). He was the teacher of Saibawayh and author of ‘Kitab Al-'Ayn’, which is considered the first dictionary which lists the language of one nation in a book. It followed the poetry written by Arabs and listed them under 15 scales or wazn (metre) and called each of them bar (metrical line). It is said Amad discovered these scales, Al-Jawhara refined them and Al-Akhfash added one more metrical line called it Al-Mutada’rak. Al-Khalil listed 16 metrical lines in the Arab poetry after reading many Arabic books. They are At-awal, Al-Basat, Al-Wafir, AlKamil, Al-Rajz, Al-Khafaf, Al-Hazaj, Al Mutaqarib, Al-Munsari, Al-Muqtaab, Al-Mutadarak, Al-Madad, Al-Mujtath, Al-Ramal, Almuari’ and Al-Sara'. Scholars have written many books about prosody including Arud (prosody) of Ibn Al-Hajib, Al-Khatab Al-Tabraza , Arud AlKhazraja and Shifa Al-'Ala l fi Ilm Al-Khalil, authored by Amin Al-Din Al-Mahali. Therefore this article will show the importance of the science of prosody and its need in Arabic literature.
Differences among Earlier and Later Narrators Regarding Ahahith Za’eef = تقویة الاحادیث الضعیفة بین المتقدمین والمتاخرین من المحدثین
Sajid Mahmood :
Lecturer, Dept of Islamic and Religious Stuidies, Hazara University, Mansehra
Aftab Ahmad :
Ph.D Scholar, Dept of Hadith, International Islamic University, Islamabad
The Muslims agree that the Sunnah of the Prophet Muammad (SAW) is the second of the two revealed fundamental sources of Islam, after the Glorious Qur'an. The authentic Sunnah is contained within the vast body of Aha’dith literature. A Aha’dith is composed of two parts: the matn (text) and the isn’ad (chain of reporters). A text may seem to be logical and reasonable but it needs an authentic isn’ad with reliable reporters to be acceptable. If a Aha’dith doesn’t have an authentic isn’ad is called "Za’eef"(Weak) Hadith, but there are differences in the terminology of “Aha’dith Za’eef” between earlier (mutaqaddimeen) and later (muta'akhireen) narrators. In this article, we will discuss the difference between mutaqaddimeen and muta'akhireen about “Aha’dith Za’eef”.
Western Scholarship on Qur’anic Studies in 21 st Century: A Brief Study of the Contribution of Jane D. McAuliffe and Andrew Rippin
Tauseef Ahmad Parray :
Doctoral Candidate in the Department of Islamic Studies at Aligarh Muslim University (AMU), Aligarh, India
The theme of this essay is to highlight the Western Scholarship on Qur’anic Studies in 21st Century, by presenting a brief assessment and study of the contribution of two prominent Western (non-Muslim) scholars – Jane Dammen McAuliffe and Andrew Rippin – to the understanding of Qur'an and its interpretation, or, more precisely to the Qur’anic studies. A succinct and precise introduction of the important works, along with a brief profile of the works and field of expertise of these two Western Scholars of Islam, to the area of Qur’anic Studies is also provided. It also discusses, although briefly, the Western scholarship on Islam historically, with a focus on the preceding and present century. Jane Dammen McAuliffe, an internationally known “scholar of Islamic studies” who specializes in Qur’anic exegesis has extensively written on, and much of her work focuses primarily on, the Qur’an and its interpretation. Andrew Lawrence Rippin, a Canadian scholar of Islam at the University of Victoria, Canada, too has his research mostly on the history of the Qur’an and its interpretation, which has resulted not only in numerous publications, but also as a specialist in the Qur’an and the history of its interpretation.
Views of 'Allama Muammad Iqbal on some Religious Concepts: Tawheed, Risalah, Ijtihad, and Ummah
Mohsin Afzal Dar :
Ph.D Research Scholar, Department of Islamic Studies, Aligarh Muslim University (AMU), Aligarh India
The poet-philosopher 'Allama Muammad Iqbal (1877-1938), one of the most distinguished and dominant figures of 20th century, who belonged to generation that was exposed to modern education, is one of those great scholars who have left a legacy behind to be followed by other scholars. He had a profound insight into the holy Qur’an and Sunnah of the Prophet Muammad (PBUH) and had delved deep in the Western thought. His Islamic knowledge and his study of philosophy in the West equipped him with a good access to the sources of both Islam and Western modernism. His approach to Islam is thus on broader basis than that of the traditional theologians and the Western educated Muslims, as seen particularly in his “The Reconstruction of Religious Thought in Islam”. In this direction, this paper discusses the views and thoughts, opinions and observations, of Iqbal on four important Islamic concepts viz., Tawheed, Risalah, Ijtihad (and Ijma '), and Ummah respectively. All these concepts are of great importance in understanding Iqbal’s approach to Islam and Islamic fundamental and basic principles.